An epithrene: or Voice of vveeping bewailing the want of vveeping. A meditation.

I. Part Exegeticall: Explicating the Nature of Weeping.

§. 7

E 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iesus wept, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to Weepe) Etymologists derive from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To be wounded or bitten, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Greeke Scholiast, because weeping proceedeth from a wounded spirit. Weeping being the Shedding of Teares, that water of the highest price, that shower which cometh from the heart pierced for the most parte with Griefe, and that Sweate,

yea Blood of the Soule laboring in sorrow is then properly and commonly caused, when the Concavities of the Braine, * 1.1 filled with the smoakie perfume of Sorrow, doe vent their Moisture or liquid humor, through the eyes, as their proper channels, and distill it into Teares. But lea∣ving the exact definition of wee∣ping to Physitians, * 1.2 Artists, Anato¦mists, (lest I should seeme ra∣ther to confine it, then define it) As Cyprian, described discipline, so wee weeping; Custos spei, reti∣naculum Fidei, dux Itineris saluta∣ris, fomes bonae indolis, magistra virtutis, facit in Christo manere semper, ac iugiter Deo viuere, & ad promissa coelestia, & divina praemia peruenire: Weeping is the watch of Hope, Anchor of Faith, Guid to Saluation, Mistris of vertue, the nourishment of good Na∣ture,

which maketh vs to abide in Christ, to live vnto God, and ministreth an entrance into the everlasting kingedome of our Lord, and Saviour Iesus Christ. And therefore, Et sectari salubre est, & aversari lethale, To practise it, is profitable, and to despise it is damnable.

§. 8

Yet for more Elucidation, and Explication of the Text; Wee∣ping is to bee considered. 1. In the Patterne of Christ: 2. In the Practise of Christians. In the Pat∣terne of Christ, Weeping was an action of Christ, in whom as all Graces were transcendent, so the exercise of them was super∣eminent; Seeing then, * 1.3 Bonum quod amat, Dominus commendat, The Grace which our Lord lo∣veth, hee commendeth by his

practise, wee cannot erre if wee follow Christ as our Patterne in this Action of Weeping. That all Christs Actions are to be imi∣tated, no man doth affirme, for such as were personall, or of di∣vine Operation, as his miracu∣lous works; or of divine Prero∣gative, as his sēding for the Asse and Colt without leave of the Owner, or Mediatoriall, as the workes of his Propheticall, Re∣gall, and Sacerdotall offices; none may attempt to imitate: Neither alwayes his Actions Circumstantiall, as his Gestures, Vestures, and other Circum∣stances, which incidentally and indifferently Christ vsed vpon certaine Occasions onely, and cannot bee pressed vpon our Consciences, as necessary to be imitated without Superstition, because not contained within

compasse of divine Prescript, or Institution: But onely his Acti∣ons morall, as the workes of O∣bedience, Meekenesse, Humili∣tie, Patience, and Weeping, wherein (as Saint Peter sayth) He left vs an example, * 1.4 that wee should follow his steps; and to those morall Actions onely, * 1.5 Do∣minus in verbis doctor, consumma∣tor in factis; docens quid fieret, & faciens quodcun{que} docuisset; our Lord, who is our Teacher by his words, and Accomplisher by his deedes; teaching what should bee done, and doeing whatsoever hee taught, hath ty∣ed vs to imitate him by his owne commandement Math. 11.29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Learne of mee. In the Practice of Christi∣ans, Weeping must bee conside∣red, seeing the Lord in the infi∣nitnesse of his loue hath conti∣nually

raised vnto vs many Guids, to direct vs not onely in words, filling our eares with Holy Persuasions; but also by example, representing Grace most lively to our eyes, and most frequently in this symp∣tome of all Grace, Weeping. In which, as Christ himselfe was a glorious Sunne, so were his Saints in all ages, as so many Starres, to light and to lead vs (as well by example as by ex∣hortation) through the darke and dangerous passages of his life. That seeing it is the greatest Glory whereto wee can aspire, to draw as neere vnto Christ in likenes of life, as he did vnto vs in likenesse of nature, We might learne to weepe, seing Iesus wept.

Of the patterne of Weeping in Christ. §. 9

FIrst; As for the Patterne of Weeping in Christ, seeing heere, Ad illius exemplū mittimur, * 1.6 quem omnes fatemur imitandum, wee are sent to imitate him, whom we all acknowledge most worthy of imitation: That hee wept, it needeth no proofe, where the Scripture is so plaine and plentifull; The onely diffi∣culty, is to assigne, 1. The Cause, 2. The Reason why hee wept. And heere to assigne the Cause of Christs Weeping, we had need, for distinctnesse of Explication, to distinguish the Efficient from the Finall: And the rather, be∣cause Philosophie teacheth, That the one may be the Cause

of the other mutually. To shun therfore Confusion of speach, as the generall Cause of every ge∣nerall effect, should bee shewed; so the Particular Cause of this Particular Effect must bee assig∣ned.

§. 10

The efficient Cause of Christs Weeping, * 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, frō whence immediatly procee∣deth this change, was his inward Griefe; therefore Bonaventura concludeth, * 1.8 Fletus est signum in∣terioris moeroris, Weeping is a signe of inward Griefe: For as smoke a signe of fire, is immedi∣atly produced by fire, so is Wee∣ping by Griefe: But for what our Saviour grieved, and wept, I find it not determinately defi∣ned by Interpreters. * 1.9 Bullinger, mentioneth three opinions, That

hee wept, grieving. 1. At the Malice of Satan, by which death came into the world. 2. At the power of Sinne, by which infinite soules were destroyed. 3. At the inuincible Increduli∣ty of the Iewes: And annexeth his owne for the fourth, as most probable, and plausible, His great Love to Lazarus, and his Sisters; So that when hee saw them Weeping, and the Iewes also weeping, then Iesus wept.

§. 11.

Griefe then being the Effici∣ent Cause, which immediatly caused this weeping, it is requi∣site wee obserue heere. 1. The Manner, 2. The Matter of his Griefe. The Manner was (which may seeme, a Monster in Na∣ture, and a Miracle to naturall men) Voluntary; Seing as hee

assumed none of our Personall, but all our Naturall Infirmities, which proceeds not from Sinne, nor tend vnto Sinne; So he was affected with this naturall Infir∣mitie of Weeping, not by Ne∣cessity of Generation, but by the free, and voluntary dispen∣sation of his Mediator-ship. It may be collected by that which Bonaventure teacheth; * 1.10 That a man may bee grieved three wayes; 1. Besides the Domini∣on of reason, as with the first motions of Griefe, which sud∣denly doe surprise vs; 2. A∣gainst the Dominion of Reason, when Reason is not onely trou∣bled, but disturbed, that is, sub∣dued by Sensuality for a while. 3. According to the Dominion of Reason, when Reason com∣mandeth vs to be grieved; and thus in this last sense, our Sa∣viours

Griefe produced this Weeping willingly; when hee considered his Fathers Glory defaced, and mans Saluation in∣dangered, hee grieved willingly, Although when hee considered the Griefe it selfe, it was against his Will, because painefull. Er∣roneous then is that Doctrine of Stoicall Apathy; * 1.11 That a wise man is not troubled with Griefe and other Passions; All which Christians must have (for Christ himselfe had them) lest they turne Stoicks: * 1.12 Qui quemadmodum Vanitatem existimant Veritatem, sic Stuporem deputant Sanitatem, sayth Augustine vpon the 21. verse of this Chapter; Who as they account Vanity to be Ve∣rity; so they esteeme Stupidity to bee Soundnesse: Not know∣ing that the Soule of man, as well as the Body of man, * 1.13 is

then most desperately, and dan∣gerously diseased, when most insensible of Griefe, sayth the Father. For a man not to bee grieved when hee ought to bee grieved, Est durities, non sapienti∣tia, It is Hardnesse of Heart, and not Wisedome.

§. 12

Thus seing our Saviour grie∣ved, not absolutely against his Will, but onely in some respect: That wee may Secondly con∣ceiue the Matter of his Griefe more plainely, here consider. 1. The obiect, 2. The Subiect of his Griefe. The Obiect, or Motive which moved him to Grieve; Aquinas sayth, * 1.14 was the Euill which Inwardly hee apprehen∣ded. For as the Obiect of out∣ward Paine, is some hurt appre∣hended by the sense of Touch∣ing,

so the Obiect and Motive of Griefe, is some evill apprehen∣ded inwardly, either Really or Imaginarily. Thus the Soule of our Saviour might inwardly ap∣prehend some things as hurt∣full, either in Relation to him∣selfe, as his Death and Passion; or in Relation to others, as the Sinnes of his Disciples, Incre∣dulity of the Iewes, or Misery of his friends. The Subiect of his Griefe in this perplexitie, were all the Faculties of his Soule; Vnderstanding, Will, * 1.15 Superior and Inferior Facul∣ties. For seing his body was passible and mortall, and his Soule had all naturall powers, as well as supernaturall: when these Faculties of his blessed Soule looked (Largely) not only to God and Mans Saluation immediat∣ly, but also to the Meanes which

lead to Eternity, they could not but grieve; howsoever when (Strictly) they looked onely to God and Mans Saluation, they were affected with Griefe. Briefely Bernard telleth vs, * 1.16 He was, Turbatus, non Perturbatus, Moved, not Removed from his trust in God, and resolution to worke our good; which Di∣vines doe thus exemplify. A Physitian prescribing a Leper to drinke some poyson for his Health, the Leper in his vnder∣standing conceiveth that Health is a good thing, & so taking the vnderstanding (Strictly) there is no Griefe in it; In like manner hee willeth his Health, taking the Will (Strictly) neither is there Griefe in it: But when he willeth his Health by this Phy∣sick, and remembreth hee must drinke that Poyson, then hee

is grieved & sorowfull. Hence it is evident that they do mightily extenuate the meritorious & vn∣valuable Sufferings of our Savi∣our, who affirme that he suffered not immediatly in his Soule, but onely by Sympathy, that is, that only the Paines that arose from his Body tormented his Soule. Whereas, the Soule of our Savi∣our being the immediat Obiect of the wrath of God, his Suffe∣rings are called in the Originall, Deaths, Es. 53.9. Because he suf∣fered the First Death, and the E∣quiualent of the Second Death.

§. 13.

The Finall Causes of Christs weeping are many, which the Learned obserue; in which al∣though, * 1.17 Hic sit Commentariorum mos, & explanantium regula, vt opiniones in interpretatione varia••

persequantur, & quod vel sibi vel alijs videatur, edisserant; It bee the custome of Commentators, and rule of Interpreters in their Expositions, to rehearse divers opinions, both of their owne and of others; I will relate only three. * 1.18 1. To conuince the In∣fidelity of the Iewes; That the Infirmity of his Humanity might be declared to be vhited in one, and the same worke, vn∣to the maiestie of his Divinity: That whomsoever the maiestie of his Godhead, manifested in raising Lazarus, should astonish; this weeping passion might re∣lieve; and con••rarily, whom the Infirmity of his Weeping did of∣fend, his power in raising. Laza∣rus might incite to believe in the Sonne of God: * 1.19 By his weeing therefore in this short Scripture hee did first demonstrate his

Manhood, and thereafter by working the Miracle, his God∣head. 2. To confirme our Faith in the Truth of his Hu∣manity; for the Fathers dedu∣ced vnanswerable Arguments of his Manhood from this Text against Hereticks; * 1.20 as Gregory Nyssen against Eunominus pro∣ved. That neither did Christs Humanity raise Lazarus, nor his Divinity weepe for him, when he was dead, but as Tears are proper to man, so to give Life, is proper to the Lord of Life: Athanasius shewed, * 1.21 That Christs Weeping for Lazarus, tooke away all suspition of an imaginary and phantasticall bo∣dy; because Teares are the hu∣mor of a true body: * 1.22 Basil also saith, As our Lord was an hun∣gred, and weary, not that his Divinity was overcome with la∣bour,

but his Humanity, admit∣ted the nature of the passion that followed Nature; so hee wept admitting the course of Nature into his naturall body. 3. To excite in vs mutuall compassion, teaching vs by his owne exam∣ple to weepe with them that weepe in a moderate manner; that neither, * 1.23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Pelusiota, After the manner of mad-men wee should be swallowed vp with overmuch sorrow; nor forget Christian Compassion and Humanity to∣ward the dead, and distressed, as Abraham, Iacob, Ioseph, David, and others have done: The Po∣et saith,

Quis nisi mentis inops Natorum in funere Matrem Flere vetet? —

Nature doth in a sort bidde our Teares, though shee barre

our immoderation: yea, God himselfe allowed his holy Priests to pollute themselues in Mourning for their neerest dead friends, except the high Priests, which was forbidden him in a Figure: And it was not without speciall reference to a Iudge∣ment, that God telleth Ezechiel, * 1.24 Hee would take from him the desire of his eyes with a stroke, yet neither should hee mourne nor weepe, neither should his Teares run downe. And there want not some Divines, which have thought Adam and Eue mourned an 100 yeares for A∣bel; * 1.25 And Paul reproveth not all Sorrow, but Heathenish, without hope or measure. Hee was not then affected with this passion of weeping, for his owne Necessitie, but for our Vtilitie sayth Brentius: * 1.26 For in all things

it behoved him to be made like vnto his brethren, * 1.27 that hee might bee a mercifull, and faithfull high Priest for them, in things pertaining to God; * 1.28 therefore he was touched with the feeling of our Infirmities, and in all things tempted like as wee are, yet without Sinne. Thus pitying the Impenitency and infidelity of the people, He that changeth our vile bodie, that it may bee like vnto his glorious body, changeth also the affections of our Infirmitie, * 1.29 Compatiens nobis affectu animae suae, having com∣passion on vs with the affections of his Soule, sayth Augustine: For although Sorrow did wrest from him many Teares in his passion, whereby hee declared his Griefe for the Paines which he suffered in himselfe, yet ma∣ny more Teares did hee shed in Compassion towards vs.

§. 14.

Wherefore if ever Bellarmine might have sued out a writ of dotage iustly in his latter dayes, surely hee seemeth to doate, in that notwithstanding these and many more Interpretatiōs of Fa∣thers, and other learned, he saith that some Writers affirme, * 1.30 That Christ when hee wept did be∣waile Lazarus his mortall Life subiect vnto the miseries of mortalitie, vnto which misera∣ble Life he was to returne from Limbo Patrum after his Re∣surrection. That the Soule of Lazarus was in the State of Hap∣pinesse before our Saviour rai∣sed him, and that thereafter hee was to reenter into a miserable Life; we deny not: But because hee nameth not one of Ancient and Authentick Authority, to

acquite his ridiculous Animad∣uersion (concerning the being of Lazarus his Soule in Limbo Patrum) of an vntruth; * 1.31 See how fully that of Augustine is verified in him and his Associ∣ates, Qui divina testimonia non sequuntur: pondus humani testi∣monij perdiderunt, Who follow not divine Testimonies, have lost the weight of humane testi∣monies. See likewise how Isido∣rus Pelusiota refuteth his Errour, and confirmeth our Position, * 1.32 his words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Christ spake in this manner, I bring Lazarus vnto the stormes and tempests of this Life, who was entered into the Haven of Rest, and had attained the Crowne of Glory. But as Antipheron Orietes in

Aristotle, thought that every where hee saw his owne shape and picture going before Him: So in every Text of Scripture where Iesuites walke, they doe easily perswade themselues that they see the Image of their owne Inuentions. And here (if I had not resolued to study breuitie) I could shew the irreconcilea∣ble Contradictions of learned Papists in this point; * 1.33 who (like those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Philo∣sophers, that out of every Sect. of Philosophie selected what liked them) have confarcinated and gathered somewhat out of all Religions, and blinded the Puritie of Christian Religion, with their impure mixtures: That such wavering minds as complaine of Iarres in our Re∣formed Religion, might satisfie themselues with the answere of

Themistius the Philosopher to Va∣lens the Arrian Emperour, * 1.34 That as small and few were the differen∣ces amongst those ancient Christians, if they had beene compared with the divers Opi∣nions of Heathen Philosophers; So, private and petty are our Divisions, if compared with the almost infinit Controversies a∣mongst Papists. But here I must sixe a Periode.

§. 15

To assigne the Reason why our Saviour wept here, it is remarkeable that Hee never wept in working any Miracle, save only this. He did no mira∣cle without some great commo∣tion of mind, * 1.35 saith Melanchthon, for when hee healed the woman of her bloody issue only with the touch of his garment, He perceived that

vertue was gone out of him: But here he groaneth, he grieveth, he weepeth; And that for spe∣ciall Reasons; 1. To shew that such (saith Augustine) as have long beene dead in Sinne, * 1.36 yea such as vpon whom Satan hath rowled the Stone of Custome, and stinke in the nostrils of the world through the putrified sores of Sinne, as Lazarus in his Grave, should not yet des∣paire, but know that Weeping in Faith can cure diseases past all other cures and hopes. 2. For Examples sake, that no paines should bee thought too much, no Sweating or Weeping spa∣red, nor Life it selfe esteemed too deare; but in imitation of our Lords Compassion, wee should leave no meanes vntryed, in all diligence shewing much Pittie and Compassion in

conuerting them. 3. To shew that his Weeping being an Acti∣on of his Manhood, which is but the Instrument of his God∣head, might lively declare the presence of his Godhead, even then, when out of Pittie hee worketh by the Ministry of weake and meane Instruments the miraculous worke of mans Conuersion. * 1.37 4. Melanchthon, addeth, that because Satan would have hindred him by di∣vers cogitations, over whom as our Saviour Triumphed in victory, so hee wept for the ge∣nerall Misery of man, more pal∣pably expressed in the passages of this Miracle, then any other.

§. 16.

But as there is no proportion betweene his Sorrow and our Sorrow, either in Quantitie or

Qualitie, in the Cause or Effect, So there is no Similitude: For wee in our State of Corruption are more grieved for that which wee suffer our selues, then wee can bee grieved for any other; But Christ was more grieved for vs, that wee were separated from God, then hee was for himselfe in his most bitter passi∣on; Therefore hee charged the daughters of Hierusalem, * 1.38 not to weepe for him, but for themselues. Yet his Compassion declared in the Passion of this weeping, was no part (as I conceive) of that Obligatory Satisfaction, wherein he was bound by Obli∣gation to satisfie for vs, but a Charitable Affection, where∣by hee would voluntarily and of his accord, give evidence of those fore-mentioned Finall Causes: And thus it seemeth

Aquinas would bee vnderstood, * 1.39 when he saith, Hae lachrymae non erant ex necessitate, sed ex pietate, vt docerent hominem propter peccatum sletihus indigere; He wept not of necessitie, but Pietie; that man might know how much he nee∣deth to weepe for Sinne. Thus Iesus wept.

Of the Practice of Weeping in Christians. §. 17.

HAving dispatched the Pat∣terne of Weeping in Christ, wee come next to consider the Practice of Weeping in Christi∣ans. Weeping, est triste Ministerin̄, is a sad Doctrine, and vnsavory to flesh and blood, and therefore most men distast it, as the Israe∣lites did the bitter waters of Marah; many account it a heavy and

troublesome matter, as if they gott no good, no benefit by Mourning and Mortification, but deprived themselues of worldly Pleasures. Yea it is esteemed by most Protestants, as Purgatory is by Papists, who make it equall with Hell it selfe, in Violence, though not in Per∣petuitie of Torments: For, * 1.40 Pa∣lato non sano poena est panis, & ocu∣lis aegris odiosa lux, quae puris ama∣bilis; The same bread is distast∣full to the sicke, that is sweete to the sound Palate, and the same Light is offensiue to the soare, that is comfortable to the cleare eyes. Yet as there is no passage into Paradise but vnder a fiery Sword, so if ever wee look to enter into that heavenly Paradise, that place of everlast∣ing blisse, where all Teares shall bee wiped from our eyes,

wee must passe through the Pur∣gatory of Weeping, vnder the sword that cutteth away the branches of our corrupt Na∣ture, * 1.41 and must have our Eyes like the Fish-Pooles in Heshbon, stand∣ing full of water, and weepe. Volup∣tatem vicisse, * 1.42 maxima est voluptas: Nec vlla maior est victoria, quam ea quae de cupiditatibus refertur; Our greatest Pleasure is to aban∣don Pleasure; Neither is there any greater victory, then that by which wee triumph over our owne Lusts in Weeping. But Weeping, as all other Seruices of the Saints, is peruerted in a false Imitation. For as the grand Imposture of the world had Sa∣crifices, Washings, Tythes, Priests, Altars, Oracles among the Hea∣then, counterfeiting and imita∣ting the like to these in the Church of God, thinking by

this meanes either to disgrace the Ordinances of God by Su∣perstition, or to beset the minds of men with Ignorance, that they should not distinguish betweene Truth and Errour: So by the same Satans cunning, alwayes skilfull to transforme himselfe into an Angel of Light, Weeping hath it counterfet humor, false, hypocriticall, and externall shewes and showres of Teares, all strangers to a wounded Spi∣rit, and therefore, * 1.43 Turpiora sunt vitia, quae virtutum specie celan∣tur, the more abominable to God, odious to the Godly, and dangerous to such as have not their senses exercised, to put a difference betweene Good, and Evill.

§. 18

Lest then any should either

misconstrue my Meaning in this Di course, or mistake a poy∣sonfull Potion for wholesome Physicke to their own destructi∣on; Let it bee obserued with∣out further Curiositie, that be∣cause Weeping is a word Homo∣nymous or Ambiguous, and as the Philosopher saith, * 1.44 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Every word that is ambiguous is obscure; wee distinguish it into Fained and Vn∣fained Weeping. Fained Weeping are the outward and dissimulate Teares shed for fashion only, with which the craftie and sub∣till of heart doe dawbe their Hypocrisie and Dissimulation in the sight of men: This the Hea∣then perceived

— Lachrimae simulare docentur, Hae quoque habent artes, quaeque iubentur eunt.

Thus Sampsons wife wept. * 1.45 This weeping is like the Crocodiles

weeping, externall only and to the shew, For as many doe pray from the teeth outward, so ma∣ny doe weepe from the eyes outward, whose custome it is, according to the proverb, * 1.46 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To weepe at the grave of their Step-dame; composing their foreheads to sadnesse and gravitie, while they bid their hearts to bee wanton and carelesse within. * 1.47 But if none or few (as reporteth the Histo∣rian) could deceive Antipater by weeping, much more are all ••eares, * 1.48 naked and open to the eyes of him with whom wee have to doe. Vnfained Wee∣ping proceedeth alwayes from the Heart and the Passions ther∣of; Some times from Indigna¦ tion and Feare; Some times from Tribulation and Sorrow; Sometimes from Exultation

& Ioy, Sometimes from Humi∣liation in Compunction for our selues, & Cōpassion for others.

§. 19

Weeping proceeding from Indignation, produceth Teares of Anger, Flendo diffundimus i∣ram, By Weeping wee expresse our Wrath, and Anger. And thus wee see many women and stomackefull Children, not knowing how to revenge their supposed iniuries, often fret and burst forth into Teares; and Children beholding the rod of Correction, for Feare of Pu∣nishment doe fall a weeping.

§. 20.

Weeping proceeding from Tribulation is prouoked by Sor∣row and Griefe of Heart; for the losse of any thing may well

be called worldly Weeping. And is according to the diversi∣tie of Obiects, Corporall or spi∣ritual. First, sometimes for Corpo∣rall, and worldly things; And is either, 1. Naturall, as for losses and crosses in Goods, Health, Honour, Friends, and the like; for which moderately to weepe, is not simply evill, but it is a wickednes to be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with∣out naturall affection: Thus Samu∣el wept for Saul, David for wic∣ked Absolom, and our Saviour o∣ver Hierusalem; * 1.49 Illi flerunt Com∣patiendo, & ego Patiendo non aude∣am? They wept in Compassion of others, and may not I in Passion of my selfe: And heere at the grave of Lazarus, Christ neither reproved their Wee∣ping, nor prohibited their Wee∣ping, but Wept with them that Wept; Where, as his

Teares were Testimonies of his Nature not of Diffidence, So our Weeping may not be a signe out of our Infidelitie, but pre∣sent Condition. 2. Diabolical, when a friends departure into Glory is more lamented, then the departure of Christ from the Soule; when the fits of some short Sicknesse, are more lamen∣ted then the anguish of an af∣flicted Conscience; when the losse of a little worldly wealth is more lamented, then the losse of our heavenly Treasure in the Lords worship, vilifying it in our attendance as if it were on∣ly some base Circumstance, or outward Complement; when none of Gods Threatnings doe cause vs to bewayle our Misery, and yet every trifling Inconue∣nience or disappoyntment

—Gravius moderamine iusto Nec pro materia fertur doluisse—

Doth so tyrannically torment our Soules, as though wee were vtterly vndone: This is worldly Weeping conceived for corporall and worldly things. Sometimes this kind of Weeping is concei∣ved for Spirituall things, yet in a carnall and worldly manner; when the matter is Spirituall, but the respect is carnall: thus Ahab humbled himselfe 1. King. 21.27. Esau wept, Genes. 27.38. and Iudas, Math. 27.3. Heere was weeping, yea the Causes thereof were Spirituall, Ahab for his Oppression, Esau for his Blessing, and Iudas for his Trea∣chery; but the respect was worldly and carnall, for the danger of their Punishment wrought in their Consciences by the Law; which is the

minister of death, and can never worke the sense of Mercy, or Hope of Pardon: Seeing when the Law is violated, it requireth the suffering of the Curse, not any true Sorrow, or sorrowfull Weeping for the avoiding of the Curse. Yea, it setteth before our eyes the rigour of Gods precisest Iustice, and doth in a manner forbid all Godly Wee∣ping; Telling vs, it is in vaine to seeke by Teares and Lamen∣tations any Mercy at his hands, who is a consuming Fire, a God of pure eyes, and cannot behold Iniquitie. Thus the Law of it selfe leaveth such Mourners in vtter desperation, then which there is not any thing more con∣trary to Godly Lamentation: And is no otherwise a Schoole∣master vnto Christ, then as the Minister of the Gospell maketh

vse of it, contrary to it owne na∣ture, to drive vs vnto Christ, by teaching the Sinner condemned in the Law, not to weepe so much for the danger of his Pu∣nishment revealed to him by the Law, as for the Evill of his Ini∣quities, for which mercy is offe∣red vnto him in the Gospell. Thus many doe weepe, and yet never are saved.

§. 21.

Weeping proceeding from Exultation hath Ioy of heart for it Cause; For it is the ex∣pression of some mens kindnesse to entertayne others with Teares, and to testifie their Love and Affection with wee∣ping, as David and his Seruants, * 1.50 when the Kings sonnes came, who were supposed to be slaine at Absoloms Sheepe-shearing:

And Ioseph entered into his chamber and wept, * 1.51 when his bowels yerned vpon Beniamin: Thus some men, as Cyprians, Martyrs, expresse their Ioy with Teares: and the mutuall em∣braceing of Minutius, * 1.52 and Fabi∣us, Maximus occasioned the whole Army of Romans to weepe for Ioy. * 1.53 Thus (as Aquinas teacheth) Teares proceed not alwaise and only from Griefe, but sometimes also from ten∣dernesse of Affection.

§. 22.

But my purpose is to treate onely of that weeping, which proceedeth from Humiliation, which in compassion layeth to heart the miserable condi∣tion of others no lesse then of our selues through sinne: and may be termed a Godly and

Christian Weeping; Being for Sinne as it is Sinne, a breach of Gods Law, a Dishonour and Offence done to his Maiestie: whereby not only our eyes doe melt into Teares, but our hearts dissolue into sighes, and our Soules languish in Dislikes: Yea all that wee are and have, suffer some punishment, that when the Lord is incensed with our Ini∣quities, he may be appeased with our Weeping; Not be∣cause our Weeping in it selfe is acceptable vnto God, but be∣cause it floweth from a due con∣sideration of the Lords tender and mercifull dealing with vs, and our vngratefull and vngrati∣ous Cariage towards him: The feare of Gods Iudgements, and Horrour of Hell, may strike the heart with astonishment; but it is Griefe for displeasing our

merciful God, & Sorrow for gi∣ving him cause to hide his favor from vs, though but for a time that properly causeth this Godly Weeping. Thus this Godly Wee∣ping; * 1.54 Virtus est quae de dono Dei venit, licet se in oculo hominibus ostendat, It is a Grace given by God, though it doe manifest it selfe in the Eye vnto men. And that the Soule doth Weepe, the Scripture warranteth this kind of speech, for Ieremy the 4.14. Hierusalem is exhorted to wash her heart from wickednesse; Iames 4.8. The double-minded must purify their hearts. And Ieremiahs Soule did weepe in secret, Ier. 13.17. Wee∣ping then is not only an outward a∣ction but an Inward Gift of the Spi∣rit, ezpressed in outward Action: For the Lord sayth, Zachar. 12.10. I will powre vpon the house of David the Spirit of Grace and

Supplications, and they shall looke vpon mee whom they have pierced, and they shall mourne; Evidently arguing it to bee a Grace of the Gospell, and a Qualitie or Infu∣sed Gift, as Faith, Hope, Cha∣rity, are given only to the Heirs of Saluation: For it is prescri∣bed in the Gospell, Iam. 4.9. It is Practised in the Gospell, as shall appeare; It is promised in the Gospell, Ezech. 39.26. It is Performed in vs by the Mi∣nistry of the Gospell, whilst it setteth before our eyes Christ crucifyed, and so causeth vs to Weepe, as Zach. 12.10. And therefore the voyce of Wee∣ping is the sweetest and most musicall voice of all other: It is the Trumpet of our true Iubilee sounding the Sentence of our Redemption and Adoption; * 1.55 for by Weeping the Holy

Spirit, * 1.56 not Solon-like publisheth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Law of Re∣demption, of Lands, Liberties, Livelihoods irrecoverably in∣gaged and indebted vnto men; But the Eternall Edict of Grace and Mercy concerning the Re∣demption of Soules and bodies sold through Sinne vnto Satan. Neither must it discourage vs, that few doe Weepe; seeing true friends are few, * 1.57 few are the Faithfull, Iust, and Righteous, Semperque virtus rara est, And e∣ver Grace is rare.

§. 23.

All which truely apprehen∣ded and considered, doe evi∣dently prove that Godly Weeping is not, 1. So Sowre or bitter a thing as most thinke, but that refreshing Oyle, and soveraigne Balme of Gilead, which clenseth

the Soule, and that with Ioy draweth water out of the Wels of Saluation: * 1.58 * 1.59 For Weeping is the true Fortitude of the Soule, which delighteth the Soule with the consideration of it owne∣particular Acts and Ends, though in suffering some pre∣sent Sorrow, it somewhat dis∣pleaseth the Soule and, Vir for∣tis nonest minus laudabilis in luctu, quam in bello, The valorous Christian is no lesse prayse wor∣thy in Weeping, then Warr∣fare. 2. Nor so full of difficultie as most thinke; For being the Gift of God, and Grace of the Gospell, it hath Grace annexed to it, whereby the same things that are required in the Gospell are also promised, and the Yoke made sweete and easie: * 1.60 Yea weake performance of it is ac∣ceptable and accepted by reason

that as the Gospell accepteth e∣very little Mite, so a desire to Weepe is Godly Weeping; and to Weepe, because wee can∣not Weepe, goeth currant for Godly Weeping. 3. Nor so continued a worke, as may never be discontinued.

§. 24.

For it is (once here, for all, to insert and inculcate the Confu∣tatiō of Monkish hipocrisie) the Doctrine of Popish Superstition, all the day to bow downe the head like a Bulrush, to affect a sad ca∣riage, a demure looke, or a de∣iected Countenance; Because sincere Christians should al∣wayes Weepe. Which immo∣derate and affected Weeping is condemned by Nature and Rea∣son, as well as by Religion. In Nature all the Elements abhorre

excesse of Weeping; The Earth through immodera••e raine is o∣verflooded, the Waters bemud∣ded, the Ayre darkened, the Fire oppressed with water giveth nei¦ther Light nor Heate: And the Eye it selfe (as Anatomists ob∣serue) hath six dry skins, * 1.61 to damme vp like Sluces the ex∣cessiue course of Teares, where∣as it hath but three moist hu∣mors like Channels dissoluing into Teares. In reason, even blind Reason, such as the Heathen had, it was a Pythago∣rean Theoreme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not to eat the heart; or, as Salomon expoundeth it, As the moath fretteth the garment, and the Worme eateth Wood, so Heavinesse doth the heart: Wherevpon Heraclitus having soust himselfe all his life time in Weeping, is reported to have

dyed of a Dropsie, and (as a Selfe-Murtherer) drowned him∣selfe in his owne Teares. In Re∣ligion, wee are taught, That it becometh the Righteous to re∣ioyce; * 1.62 And wee are comman∣ded to Reioyce evermore, 1. Thess. 5.16. But no where to Weepe evermore; At the most, Salomon alloweth but a Time to Weepe, * 1.63 as a Time to Laugh: Therefore the very Egyptians when they would describe Wee∣ping, paynted those Pearles, which wee call Margarites, or V∣nions, * 1.64 whence Suidas saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Margarites Hiereglyphically signify the shed∣ding of Teares; For as those Pearles are called Vniones in La∣tine, because they are found one after another, and never more at once; So Teares must be shed successiuely one by one, & neuer

powred out all at once. Hence it may in like manner bee con∣ceived, * 1.65 that Teares are not al∣wayes absolutely and necessari∣ly required to manifest true Hu∣miliation; For sometimes the Constitutiō of body will yeeld no Teares, neither in Sorrow, for Sinne, nor worldly Crosses, which therefore may not bee imputed to Corruptiō of heart, or State of Vnregeneracie; Sometimes aboundance of Griefe, doth so oppresse the heart, that it cannot ease it selfe by Teares. When Amasis saw his sonne led to execution hee could not Weepe, but when he saw his Friend begging hee wept, * 1.66 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; For the one was miserable, but the other cruell, saith the Philosopher. Thus many times Curae leves loquuntur, ingentes

stupent, Our lesser Griefes may be expressed by Weeping, grea¦ter ones by astonishment.

§. 25.

And here because I may hap¦ pily seeme, either palpably to bewray mine owne Oscitancie, or dastarly to betray the causes I haue vndertaken; as if this were to make Weeping the easi∣est worke in the World, yea a Pandar to Sinne, and wee made no more of it, but Sinne and Weepe: As if our Weeping could get a Pardon of the Old, and a Licence for the New. And likewise because the Lawyers rule may in such a case goe currant with Divines, * 1.67 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That the false colluding Accuser, and the faint-hearted Maintainer of the

Truth are alike blame-worthy. Lest therefore any (as Patients oft doe of Physitians Bills) should complaine of Danger in this case; This Divinity wee publish not to profane Ones, that turne every good thing to their owne destruction. But as Physitians administer their choycest Cordials only to pre∣pared bodies; So the comforts of these Attributes, can ease on∣ly those Weeping Hearts, in whom also they expell Sinfull delights and desires; Who when they have appeased the Lord by their Weeping, adiure themselues and others not to offend him againe. As for the peevish Multitude (that frowar•• Generation) to them it is not gi∣ven to know the mystery of Weeping, neither have they a¦ny part or portion in the fore∣mentioned

Attributes of holy Weeping, the sole mundifying water that washeth off the Cor∣ruption, stayeth the Infection, cooleth the Inflammation, and healeth by degrees the most in∣ueterate and dangerous Impostu∣mation of our Transgressions.

§. 26.

What Cyprian then speaketh of the worke of Regeneration, * 1.68 may be truly applyed to Weeping in Regeneration, Sentitur priusquam dicitur, It is felt before it can be spoken of. And because it con∣sisteth rather in the Feruour of affections, then moysture of eyes, it is better felt then vnder∣stood, and yet better vnderstood then can bee expressed. Lacbry∣mae sanguis Anima, * 1.69 Teares are the blood of the Soule; Where though there appeareth no

externall skarre to bee seene in the flesh, yet wounded the Soule is (like the Dove in the Canticles) with the Darts of di∣vine Loue or Griefe, and conti∣nually bleedeth, but inwardly in Teares of Compassion and Compunction. Hence it is, that the Regenerate in their Wee∣ping resemble the strange Plant in Pliny, which buds inwardly, * 1.70 and but seldome shooteth forth any Flowre, Blossome, or Leafe outwardly: So that the greatest commendation of the Spirituall and Regenerate Mourner, is to be like the Garamantite, * 1.71 a pre∣tious Stone that hath no beauty in the outside, but within the body of it Golden Drops doe appeare. And thus whosoever Weepeth in Humiliation, is and must of necessitie bee Rege∣nerate, for he vnfainedly loveth

Regeneration, zealously studi∣eth and practiseth Regenerati∣on, hateth and abhorreth all Vnregeneration, & endeauoreth every day to be more and more Regenerate. Whence wee col∣lect, as naturally flowing from the Text, and without wresting, That

The most Regenerate are most inclined to Weeping.

VVhich is, * 1.72 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The full matter in a few words; the Summe and Centre of all; The Summe of all that hath bin said, and the Centre of all that shall be said in this Tract. And so wee come to illustrate the Necessitie of Weeping, the second part of this discourse, Polemicall.

Notes

• * 1.1

  Basil Hom 4. de Grat. Actione.
• * 1.2

  Cypr. de di∣scipl. & ha∣bit. Virg.
• * 1.3

  Cypr. de b••∣no patien.
• * 1.4

  2 Pet. 2.21.
• * 1.5

  Cypr. de Lapsis.
• * 1.6

  Hieron. ad Celan. Matr.
• * 1.7

  Arist. Phis 2. Ca. 3.
• * 1.8

  In l. 3. Sent Dist. 15. Art. 2. qu. 2
• * 1.9

  Bulling. in Text.
• * 1.10

  Vbi supra Art. 2. qu. 2
• * 1.11

  Aug. de Ci∣vit. l. 14. c. 9
• * 1.12

  Aug in Ieaē. Tract. 60.
• * 1.13

  Aug. Ibid.
• * 1.14

  Tertia par∣te 15. a b. in C. 1.2 36. 1. c.
• * 1.15

  Aquin. 3.15 a. 5. ••n C.
• * 1.16

  Bern. Epist. 25.
• * 1.17

  Hieron. i•• Apol. 〈◊〉〈◊〉 Ruffin.
• * 1.18

  Muscul. in Text.
• * 1.19

  ••onauent. 〈◊〉〈◊〉 Tent.
• * 1.20

  Apud Gel•• in lib. c••••t••. Eutych. & Nest.
• * 1.21

  De fide fua ad Theoph. lib. 9.
• * 1.22

  De grat. Actione.
• * 1.23

  Isidor. lib. 2. Epist. 137.
• * 1.24

  Ezec. 24.16.
• * 1.25

  1 Thess. 4.13.
• * 1.26

  Brent. in Text.
• * 1.27

  Heb. 2.17.
• * 1.28

  Heb. 4.15.
• * 1.29

  Aug. Tract. 60. in Io. in.
• * 1.30

  Bellar. de Gem Colū∣bae, lib. 1. cap. 10.
• * 1.31

  August. E∣pist. 50.
• * 1.32

  Pelus lib. 2. Epist. 173.
• * 1.33

  Diog. Laers lib. 1. cap 1.
• * 1.34

  Socrat. lib. 4 cap. 27.
• * 1.35

  Melan in Text. Luk. 8.46.
• * 1.36

  August. in Ioan. Tract. 42.
• * 1.37

  Melan in Text.
• * 1.38

  Luk. 23.28.
• * 1.39

  Aquin. in Tex••.
• * 1.40

  Aug. Con∣fess 7.16.
• * 1.41

  Cant. 7.4.
• * 1.42

  Cyprian. de Bone Pudie
• * 1.43

  Hiero••. ad Celantiam. Matr.
• * 1.44

  Arist. Topie. 5.
• * 1.45

  Iudg. 14.16 17.
• * 1.46

  Erasm. A∣da••. Chil. Cont. 9. ••••ou. 10.
• * 1.47

  Curt. lib. 5.
• * 1.48

  Heb. 4.13.
• * 1.49

  Add. pag. 16 Ber••. super C••••t, Serm. 26.
• * 1.50

  2 Sam. 13.36.
• * 1.51

  Gen 43 30.
• * 1.52

  Plutarch. in Fab Ma∣ximo.
• * 1.53

  Aquin. 22. qu 82. A. 4.3.
• * 1.54

  Cypr. de Bo∣no Pudicit.
• * 1.55

  Leuit. 25 9.
• * 1.56

  Laert. in Solon.
• * 1.57

  Hier. contr. Iouin.
• * 1.58

  Isai. 12.1.
• * 1.59

  Aquin. 22. qu. 123 8. c.
• * 1.60

  Note.
• * 1.61

  Vesael 〈◊〉〈◊〉 7. cap. 14. Tolet, 〈…〉〈…〉 Arist•••• ••••∣nim.
• * 1.62

  Psalm.
• * 1.63

  Eccles. 3.4.
• * 1.64

  Suid.
• * 1.65

  Note.
• * 1.66

  Ar••st. Rhe∣ter, lib. 2. c. 8
• * 1.67

  H••••••man. Quast. Il∣lust. Quast. 23.
• * 1.68

  Cyprian.
• * 1.69

  August.
• * 1.70

  Pli•• lib. 21 cap. 16.
• * 1.71

  Pli. l. 37. c. 7
• * 1.72

  Basil.